Everybody uses the word 'values' to describe our making of the world: capitalists and socialists, atheists and avowed believers, scientists and politicians. The word conmes to us so platitudinously that we take it to belong to the way things are. It is forgotten that before Nietzsche and his immediate predecessors, men did not think about their actions in that language. They did not think they made the world valuable but that they participated in its goodness.(George Grant, Time As History 1969)
What is comic about the present use of 'values', and the distinction of them from 'facts', is not that it is employed by modern men who know what is entailed ion so doing; but that it is used also by 'religious' believers who are unaware that in its employment they are contradicting the very possibility of the reverence they believe they are espousing in its use. The reading of Nietzsche would make that clear to them.
To repeat: the thought of great thinkers is not a matter for the chit chat of television and cocktail parties; nor for providing jobs for academics in the culture industry. In it the fate of our whole living is expressed. In this sense, the thought of Nietzsche is a fate for modern men. In partaking in it, we can come to make judgements about the modern project - that enormous enterprise that came out of Western Europe in the last centuries and has now become worldwide.
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To illustrate: Nietzsche clearly uses the same language as the tradition in its eternal truth, when he says that the height for human beings is amor fati. Yet the love of fate which he would call redemption, is not in any sense a call to the passivity that some moderns falsely identify with words such as 'fate', or 'destiny'.
In him the love of fate is at one with his call to dynamic willing. The love of fate is the guarantee that dynamic willing shall be carried on by lovers of the earth, and not by those twisted by hatred and hysteria against the existing (however buried that hysteria may be in the recesses of our instincts).
The phases of Kondratiev's waves also carry with them social shifts and changes in the public mood. The first stage of expansion and growth, the "Spring" stage, encompasses a social shift in which the wealth, capital accumulation, and innovation that are present in this first period of the cycle create upheavals and displacements in society. The economic changes result in redefining work and the role of participants in society. In the next phase, the "Summer" stagflation, there is a mood of affluence from the previous growth stage that change the attitude towards work in society, creating inefficiencies. After this stage comes the season of deflationary growth, or the plateau period. The popular mood changes during this period as well. It shifts toward stability, normalcy, and isolationism after the policies and economics during unpopular excesses of war. Finally, the "Winter" stage, that of severe depression, includes the integration of previous social shifts and changes into the social fabric of society, supported by the shifts in innovation and technology.posted by titus-g at 7:31 AM on November 15, 2011
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posted by glaucon at 6:06 PM on November 14, 2011